Tag Archive | nectar of instruction

For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

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For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

Please watch the link with Javata festival pictures.

All Glories to Sri Brahma Madhva Gaudiya Saraswat Sampradaya (lineage). All Glories to my beloved Grand Spiritual Master His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur PRABHUPADA & my beloved Spiritual Master His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj.
Dear Devotees,
Dandavat Pranams,
Please watch the following link and enjoy our Javata’s annual festival (Srimati Radharani’s in law’s house) on 29th of September, Sunday. Last year on the same star (Pushya Naksatra) we inaugurated the temple and move Deity in the temple.  These pictures are taken by our Ajay Krishna Prabhu from Delhi.  Entire festival was organized by Vrindavanlila Devi. Haribol.
Yours in the Service of Sri Krishna Chaitanya Mahaprabhu’s Mission.
B.B.Bodhayan.
Sri Gopinath Gaudiya Math(President).

For Srila Rupa Goswami’s Dissapearance day

Sri Rupa Goswami’s Siksha

by Srila Bhakti Ballabh Tirtha Goswami Maharaja

Through Rupa Goswami, Mahaprabhu taught the world about Krishna’s Vrindavan pastimes and the process for attaining Krishna in Vrindavan. Krishnadas Kaviraj Goswami writes, “Through the mercy of Sanatan I have learned the devotional doctrines, while by the grace of Rupa I have been able to discover the extensiveness of the divine aesthetics of devotion.” (Chaitanya Charitamrita 1.5.203)

The Lord taught about sacred rapture and Vraja’s pastimes of love through Rupa Goswami. Who can effectively describe the subtleties of Sri Chaitanya Mahaprabhu’s lila? (Chaitanya Charitamrita 3.5.87)

vrndavaniyam rasa-kelivartam
kalena luptam nija-saktim utkah |
sancarya rupe vyatanot punah sa
prabhor vidhau prag iva loka-srstim ||

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s Vrindavan pastimes which had almost been lost to memory. (Chaitanya Charitamrita 2.19.1)

While in Prayag, Mahaprabhu gave Rupa the direct order to write Bhakti-rasamrta-sindhu. This has been stated by Rupa himself in the introductory verses to that book:

hrdi yasya preramaya pravartito’ham varaka-rupo’ pi |
tasya hareh pada-kamalam vande caitanya-devasya ||

I worship the lotus feet of the Supreme Personality of Godhead, known as Lord Chaitanya-deva, for by his inspiration I have set out to write this book even though I am nothing but a ignorant wretch. (Brs 1.1.2)

Particularly relevant in this connection is Srila Bhaktisiddhanta Saraswati Goswami Thakur’s commentary on the importance of studying and writing books as an element of devotional practice: “The lives of the Goswamis were exemplary in their renunciation. Sometimes they would engage in chanting the holy names of the Lord, sometimes they would worship him by writing books on divine aesthetics, and sometimes they would remember or glorify Lord Chaitanya Mahaprabhu.

There is an idea which has some currency amongst the prakrta-sahajiyas that devotional practice entails the renunciation of studying and writing devotional scriptures, indeed that any kind of scriptural study should be stopped so that one can attain to a state of ignorance. Those who follow in the footsteps of Rupa Goswami have no patience with such ideas. However, if a devotional practitioner studies or writes devotional scriptures for the sake of making money through which to satisfy his material senses or attain material fame, respect or any of the other insignificant and superficial goals which are classed as distractions or weeds in the garden of devotional service, then he will not attain the auspicious results which are the real fruit such activity. A real Rupanuga has no fruitive ambition for such petty results.” (Anubhasya, 2.19.131)

When Mahaprabhu was giving Rupa the outline for his book on sacred rapture, he described the characteristics of the different mellows and showed him how to get a taste of the fathomless ocean of sacred rapture, he pointed out how difficult it was to attain devotional service to Krishna. The jiva or living entity is an atomic spark of conscious energy.

There are countless jivas, who are divided into two categories–those which are mobile and those which are stationary. Those which have mobility are again divided into three: those which move on the land, in the air or in the water. Amongst those who live on the land, a small number are human beings, of which only a minority accept the Vedic principles. Outcastes such as Pulindas, Mlecchas, Savaras and Buddhists are in the majority. Of those who accept the Vedas, some do so in name only and engage in sinful activity. Those who practice the Vedic principles are in the minority. Those who are engaged in religious practices toward some fruitive end form the majority in this group.

Amongst millions of such karma-nistha followers of the Veda, one person may perhaps attain the level of spiritual knowledge; yet only one of many millions of such jnanis will be an actual liberated soul. And out of millions of liberated souls, it will still be difficult to find a devotee of Krishna. Devotion to Krishna which is thus so rare can take birth when a certain merit is attained through great good fortune. The seed to the devotional creeper comes through the mercy of the Lord and his devotee. The creeper of spontaneous ecstatic devotion does not flower anywhere within this world, not even in Vaikuntha in the spiritual world, but only in Vrndavan at Krishna’s lotus feet. Krishna’s feet are like the wish-fulfilling tree around which the vine of devotion wraps itself and bears fruit. This is described in a most clear and wonderful manner by Krishnadas Kaviraj Goswami in Chaitanya Charitamrita:

After wandering through this entire universe, birth after birth, some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru. Upon receiving the seed of devotional service, one should take care of it by becoming a gardener and sowing it in his heart. If he waters the seed gradually by the process of sravana and kirtan [hearing and chanting], the seed will begin to sprout. As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It passes through the Brahma-loka, the Brahman effulgence until it finally reaches the spiritual sky and the spiritual planet Goloka Vrindavan where it takes shelter of the desire tree of the lotus feet of Krishna. There the creeper expands greatly and produces the fruit of love for Krishna, while the gardener continues to regularly sprinkle the creeper with the water of hearing and chanting here in the material world.

An offense to the Vaishnavas is like a mad elephant that uproots or breaks the creeper, causing its leaves to dry up.

The gardener must therefore take care to protect the creeper by making a fence around it so that the elephant of offenses may not enter. Even so, unwanted creepers, such as the weeds of desire for material enjoyment or release from the world, may grow along with the creeper of devotional service. Such weeds are countless in their variety. Some examples are forbidden activity, faultfinding and duplicity, causing suffering to other creatures, seeking wealth, adulation or mundane importance. All these weeds grow alongside the main creeper as one waters it, causing its growth to be curtailed.

As soon the devotee sees one of these weeds growing beside the original creeper, he must cut it down instantly. Then the real bhakti-lata can grow nicely all the way to Vrindavan where it will find shelter under the lotus feet of Krishna. (Chaitanya Charitamrita 2.19.151-61)

Srila Bhaktisiddhanta Saraswati Goswami Thakur has commented on this passage in his Anubhasya: “Through the act of watering the creeper of devotional service by hearing and chanting, weeds may also grow which results in the growth of the bhakti-lata being stifled. If one does not avoid bad association, which is the only way to be free of offenses while hearing and chanting, then one becomes attached to sense gratification, the idea of liberation from material bondage, various mystic achievements, or the practice of deception. One may also become addicted to the illicit association of women or practice other false manifestations of devotion practiced by the prakrta-sahajiyas or a dweller of the five places given by Pariksit to Kali, namely wherever there is gambling, intoxication, prostitution, animal slaughter and the accumulation of gold.

He starts to take the Vaishnavas to be members of a particular race or caste, he finds dishonest ways of collecting money, or makes a show of practicing spiritual life in seclusion while secretly harboring desires for fame and adulation. Or one’s desire for mundane reputation may result in his making compromises with nondevotees, compromising one’s philosophy or spiritual life, or becoming a supporter of the hereditary caste system by professing discipleship to a so-called guru who opposes Vishnu and the Vaishnavas. The sum and substance of these aberrant paths is that one becomes intoxicated in the gratification of one’s own senses and, in order to attain these superficial and destructible ends, in short, anything besides pure devotion, one presents oneself as a great saintly person or as a religious person in order to accumulate followers. None of these things is useful in attaining pure devotional service to Krishna.

“If one uproots the various weeds as soon as one sees them beginning to sprout, then the creeper of devotional service will be able to grow as far as Goloka Vrindavan where it will give forth transcendental fruits. If not, one will end up being cut off from the devotional life and, remaining in the material world, whether in the higher or lower planets, will have to suffer its vagaries.” (Anubhasya, 2.19.160-1)

There are twelve devotional sentiments. The five primary sentiments are those of peacefulness, servitude, friendship, parenthood, and erotic love. The seven secondary sentiments are humor, astonishment, heroism, compassion, anger, disgust and fear.

The five primary sentiments remain permanently within the devotee’s heart, while the secondary sentiments are adventitious, appearing only when there is cause. (Chaitanya Charitamrita 2.19.188)

The secondary rasas act as supporting elements for the primary sentiments, coming and going when propitious circumstances arise.

After serving their function, they again disappear, whereas the primary sentiments are permanently ensconced in the devotee’s heart.

In his teachings to Rupa Goswami, Mahaprabhu established that of the five primary rasas, the divine sentiment of conjugal love is foremost. The characteristics of santa-rasa abandonment of other desires and steady attachment to Krishna. Over and above these characteristics, the possessor of the serving mood has his service, the friend has an intimacy, while the parent has a sense of being the protector. The devotee in madhura-rasa has all these qualities with the addition of serving with her own body. Just as all the qualities of the other elements starting with the ether are added together to be united in earth, so are all the qualities of the other devotional moods united in the mood of erotic love. Since all the sentiments are present in madhura-rasa, it is the best.

Rupa Goswami’s samadhi temple can be found in the courtyard of the Radha Damodar temple in Vrindavan. This is also where he performed his bhajana at the end of his life. Other places consecrated to Rupa’s memory in the Vraja area include his place of worship near Nandagrama, called Terikadamba. In this place, Radha came in disguise to give Rupa milk, rice and sugar so that he could cook a sweet-rice preparation for Sanata n Goswami. When Sanatan tasted the sweet rice, he felt divine ecstasies invade his body. Upon learning how he had received the ingredients, however, Sanatan forbad Rupa to ever cook sweet rice again, so that Radharani would not have to go to any trouble on his behalf.

Rupa Goswami’s pastimes in this world came to an end in the month of Bhadra, on the twelfth day of the waxing moon, the day after Jhulana Ekadasi.

—-excerpt from the book “Sri Chaitanya: His Life and Associates” by Srila Bhakti Ballabh Tirtha Goswami Maharaj.

What is the difference between karma and līlā?

Answer: Karma and līlā are as different as heaven and hell. Karma is performed with material senses, which are bahirmukha, or directed away from service to Kṛṣṇa, whereas līlā is realized through transcendental senses, which are perfectly suited for serving Kṛṣṇa.

The material world is the place of karma, and our gross and subtle designations are its basis. Karma is temporary, while līlā is eternal. Karma is the suffering we undergo on account of the three forms of misery, or the punishment given to the conditioned souls, but līlā is the blissful pastimes manifest by the completely independent sweet will of the supremely autocratic Personality of Godhead, Puruṣottama.

The realm for līlā, however, is Vaikuṇṭha, or Goloka, which is beyond the fourteen planetary systems of this material universe, beyond the Virajā, and even beyond brahma-loka. By the desire of the Supreme Lord, who is līlā-maya, or richly imbued with pastimes, līlā manifests within this world through His līlā potency. However, by its very nature, līlā is beyond the reach of the material senses (atindriya) and even beyond anything the material mind can conceive (avicintya). It is never tainted by anything mundane, nor is it subordinate to anything mundane. This is the sole verdict of gauḍīya darśana (the philosophical revelations of the Gauḍīya Vaiṣṇavas, who are the followers of Śrī Caitanya Mahāprabhu).

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from Śrīla Prabhupādera Upadeśāmṛta

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Śrīla Prabhupādera Upadeśāmṛta is a compilation of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda’s instructions in question-and-answer form.

For the Appearance of His Divine Grace Srila Bhakti Pramode Puri Goswami

In the early years of this century, Srila Prabhupada Bhaktisiddhanta Saraswati Goswami Thakura set into motion a devotional revival that rapidly spread through Bengal, India, and eventually the world. He put into question the very foundations of present-day theistic thought in a way that has little comparison anywhere in the spiritual record, East or West. Through him, the world was awakened to the teachings of Sri Chaitanya Mahaprabhu and the movement of pure devotion, suddha bhakti.

In orchestrating this modern bhakti revolution, Srila Prabhupada gathered some of the greatest spiritual luminaries in contemporary history into his circle. Such a convergence of exalted spiritual personalities can only be compared to the coming together of Sri Chaitanya’s direct followers in the sixteenth century. One of the devotional giants who entered Srila Prabhupada’s orbit was His Divine Grace Bhakti Promode Puri Goswami Maharaja.

We cannot describe the life of Srila Puri Goswami Maharaja without emphasizing his contribution to the spiritual movement in which he was so integrally involved. The depth of his accomplishments cannot be fathomed outside the context of Sri Gaudiya Math. With his fellow godbrothers, he shared an indomitable faith in the service of his Guru and the message of Sri Chaitanya Mahaprabhu. This service was the sole purpose and highest aspiration of his being. This conviction led him to spend his entire life in the pursuit of Srila Prabhupada and Mahaprabhu’s pleasure and the fulfillment of their desires. If we examine his life in this setting, we will see more than just numbers, dates, places and names. We will see how he embodied the very life current that his spiritual preceptors came to give the world.

Srila Puri Goswami Maharaja took birth in the village of Ganganandapur in Jessore district (in present-day Bangla Desh), on October 8, 1898. His parents, Tarini Charan Chakravarti and Srimati Ram Rangini Devi, named him Sri Promode Bhushan Chakravarti. During his childhood, he met his vartma-pradarsaka guru (“one who opens the door to the path of devotion”), Srila Bhakti Ratna Thakura, a godbrother and siksha disciple of Thakura Bhaktivinoda, the legendary architect of the present Gaudiya Vaishnava movement. Through Bhakti Ratna Thakura he was introduced to Sajjana-tosani, Bhaktivinoda Thakura’s own Vaishnava periodical, which was filled with Bhaktivinoda’s commentaries and holy teachings. In this way Srila Puri Maharaja became familiar with the seminal works of the suddha bhakti tradition, such as Chaitanya Charitamrita, Chaitanya Bhagavata and the Srimad Bhagavatam. It was also through Bhakti Ratna Thakura that he first learned of his future guru, Srila Bhaktisiddhanta Saraswati Goswami Prabhupada.

Srila Puri Maharaja was still a young university student when he first came before Srila Prabhupada at the Yoga Pith in Sri Mayapur in 1915. It was a significant occasion, for Srila Prabhupada’s diksha guru, Paramahamsa Thakura Srimad Gaura Kishor Das Babaji, had entered his eternal abode only the day before. Srila Puri Maharaja often recounted that as soon as he saw Srila Prabhupada and paid his obeisances to him for the first time, he knew in his heart that this was his spiritual master. Some years later, on the auspicious day of Sri Krishna Janmastami in 1923, he accepted both Harinam and mantra diksha from Srila Prabhupada and was given the name Pranavananda Brahmachari.

At the time, Sri Gaudiya Math was rapidly establishing itself as a bona fide manifestation of Indian religious culture and transforming the caste-conscious socio-religious world of Hinduism. Srila Prabhupada Saraswati Thakura was bringing together his intimate associates to share the wealth of Sri Krishna sankirtana. He had accepted tridandi sannyasa in 1918 and by the early 1920’s had already assumed a formidable position in the Bengali spiritual firmament. He was fearless when it came to upholding true religious principles. The students and practitioners of the Gaudiya Math aligned themselves with this attitude and led most exemplary lives of devotion, imbued with austerity, discipline and in-depth scriptural learning. This high standard of religious life was the hallmark of Sri Gaudiya Math and would be the thread that guided all of Srila Prabhupada’s disciples, including Srimad Puri Goswami Maharaja.

The keystone of success in devotion is to perfectly hear the holy words spoken by one’s spiritual preceptor. Srila Prabhupada would often say, “All that is required of you is that you lend me your ears.” Srila Puri Maharaja was fully committed to this maxim. He had the great good fortune to associate closely with Srila Prabhupada for thirteen years and during that time he served him personally by recording his lectures and conversations, which were later published. The greater part of Srila Prabhupada’s spoken words we are left with today come from the transcriptions of these notes. At the same time, Srila Puri Maharaja cultivated a deep knowledge of the Vaishnava scriptures, with the result that he became a veritable storehouse of the wealth of the preceptorial line coming from Sri Chaitanya and his followers. This led him to become one of the most prolific writers and influential teachers in all of Gaudiya Vaishnava history. His writings reflect the disciplined eye of a scholar who expresses with grace and directness the purest scriptural conclusions supported by his own uncommonly profound realization.

Following Srila Prabhupada’s directives, our Gurudeva edited, wrote for, published and helped distribute countless spiritual publications. He was initially inspired and directed by Srila Prabhupada to start writing and contributing articles to the Gaudiya magazine, the backbone of the Gaudiya Math’s missionary work. For seven years he served as a proofreader and as one of its primary editors. In 1926, he was charged with running the world’s only daily Vaishnava newspaper, Dainika Nadiya Prakasa. He held this service for two years, publishing all of his preceptor’s daily discourses along with articles by fellow students and other contemporaries. His service and learning did not pass unnoticed by Srila Prabhupada who awarded him the titles of maha-mahopadesaka (“great instructor”) and pratna-vidyalankara (“keeper of the wisdom of the ancient scriptural lore”).

After the disappearance of his Gurudeva in 1937, Srila Puri Maharaja continued his vocation of spreading the teachings of Sri Chaitanya through the Gaudiya magazine, first out of the Bagh Bazaar Gaudiya Math and then later the Sri Chaitanya Math in Mayapur. After he founded the Sri Chaitanya Gaudiya Math, Srila Puri Goswami Maharaja’s godbrother, Srimad Bhakti Dayita Madhava Maharaja, invited him to head the editorial board of Chaitanya Vani magazine in 1964. Puri Maharaja served in this capacity for thirty-three years, furthering his life’s work of preserving the teachings of his spiritual lineage. Through Chaitanya Vani, he continued to make a deep impact on the devotional world.

In all, our venerable teacher’s wisdom is embodied in over sixty years of writings on Vaishnava philosophy and theology. He penned a rich variety of texts, bringing the Bhagavata dharma to life through hundreds of poems, essays, narratives, diaries, editorials and personal letters, thus creating a storehouse of the wealth of pure devotion for his disciples and the world at large.

In 1942, Srila Prabhupada appeared to Srila Puri Maharaja in a dream vision and imparted to him the sannyasa mantra, ordering him to accept the renounced order. After accepting tridandi-sannyasa from his godbrother Bhakti Gaurava Vaikhanasa Maharaja in Champahati in August of 1946, he toured parts of India with other godbrothers such as Bhakti Hridoy Bon Maharaja and Bhakti Dayita Madhava Maharaja. In the meantime, he continued to write and lecture with dedication. At the behest of his godbrother Tridandi Swami Bhakti Vilasa Tirtha Maharaja, he also served for seven years as chief pujari for the Yoga Pitha temple, the birthsite of Sri Chaitanya Mahaprabhu.

Srila Puri Maharaja took up a more solitary life of worship in the 1950’s. He moved to a humble cottage on the banks of the Ganges in Ambika Kalna. The king of Burdwan was extremely impressed by his saintly ascetic character and, on the appearance day of Srimati Radharani in 1958, presented him with the ancient Ananta Vasudeva temple in Kalna.

In 1989, at the age of 91, Srila Puri Goswami Maharaja established the Sri Gopinatha Gaudiya Math in Ishodyan, Sri Mayapur, for the service of their divine lordships, Sri Sri Gaura-Gadadhara, Jagannatha Deva, Radha-Gopinatha and Lakshmi-Narasingha Deva. In the following years, he established other temples in Jagannatha Puri, Vrindavana, Calcutta and Midnapore.

Srila Puri Maharaja taught through his every action. He excelled in all aspects of devotional practice and there was perhaps no area in which he did not exhibit utmost expertise, diligence and foresight. This ranged from his encyclopedic knowledge of scripture, to maintaining the printing press, to his beautiful singing of kirtan. He was especially recognized for his sensitivity and attention to detail in the performance of deity worship and devotional rites and was thus widely called upon to be the head priest in most of the Gaudiya Matha’s deity installations and ceremonial functions. He was rarely known to rest; his service was an uninterrupted flow. Even in his later years, he would remain awake, writing and chanting through the night while all his youthful disciples were still asleep. When his personal servants came in the morning, they would inevitably find him awake and chanting the Holy Name, arisen before everyone else in the ashrama.

Srila Bhakti Promode Puri Maharaja had outstanding love for his godbrothers and was inspired in his glorification of others. He found richness in everyone he met. He had the quality of making one feel so much wanted and their life so much valued. At the same time, he paid the least attention to himself. He was an emblem of humility and simplicity, and his generosity of spirit and kindness touched the hearts of the whole Vaishnava community. Among his lifetime, intimate companions were Srila Bhakti Rakshaka Sridhara Deva Goswami Maharaja, Srila Bhakti Prajnan Keshava Maharaja, and Srila Akinchan Krishna Das Babaji Maharaja. Toward the end of his sojourn in this world, he was honored by the Gaudiya Vaishnava community for his learning, long life of service and devotion and made president of the World Vaishnava Association in 1995.

“He has love for his Guru; and let it be known that his life is one with his words.” This tribute, coming from Srila Prabhupada himself, is the most revealing statement about Srila Puri Goswami Maharaja’s personality and qualities. He gave credit for all of his accomplishments to the mercy of his Gurudeva alone. Through the blessings of Srila Bhaktisiddhanta Saraswati Goswami Thakura, Srila Bhakti Promode Puri Maharaja attracted the hearts of so many to the Bhagavata religion. People from so many different backgrounds and countries found in him a true spiritual guide and shelter. He upheld the principles of pure Vaishnavism and delineated the path of saranagati. He so embodied pure devotion and service to his spiritual master that one of his disciples once remarked that he was able to “silently lay down Srila Prabhupada’s entire siddhanta.”

We are greatly indebted to His Divine Grace for his gift–a lifetime of pure devotion, spanning over a century, which we can aspire for, learn from, and discuss about for our own spiritual nourishment. Srila Puri Maharaja departed this world for the eternal abode in the predawn hours of Narayana Chaturdasi, October 21, 1999, one day before the Rasa Purnima. His divine body was transported from Jagannatha Puri to the Gopinatha Gaudiya Matha in Ishodyan and there placed in his eternal samadhi shrine. Prior to his departure from this world, Srila Puri Goswami Maharaja appointed his intimate disciple, Sripada Bhakti Bibudha Bodhayan Maharaja as his successor and President-acharya of Sri Gopinatha Gaudiya Matha.

In years to come as more of his words and vision are translated, the world outside of Bengal and India will come to know the spirit of the true Vaishnava religion that he tirelessly shared. May the gentle rain of nectar of his perfect teachings continue to bring auspiciousness into this world.

[From Love & Separation]

Update and Invitation to Javat

Dear Devotees, Well wishers and Friends,

All glories to His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur Prabhupada and Guru-Parampara (disciplic succession).

Please accept the blessing of my beloved Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj and convey the same to all members in your congregation.

I would like to give you all a blissful message about JAVATA. By the blessings of Srimati Radharani, Her temple renovation project and inauguration ceremony is fully funded.
We wish to thank you all with a grateful heart for your prayers, physical, mental and financial contributions and humbly request all those who have promised but not yet transferred funds to please do so as soon as possible.
On behalf of Javata’s villagers as well as our temple devotees, I am humbly requesting you to please attend the inauguration ceremony with your family members, friends and relatives as per the following program schedule.

Program schedule is as follows:

On 10th October, 2012 (23rd of Aswin, 1419) Wednesday, Pusya Nakshatra, the day of Inauguration:

i) Morning 5.00 : Non-stop Harinam Samkirtan until Mahajan-Padavali-Kirtan.

ii) Morning 7.30: Temple’s ten side puja (worship)

iii) Morning 8.30: Reciting Vedic stotra and Mahajana Padavali-Kirtan
iv) Morning 10.20: Bathing ceremony of SriSriRadha-VrajakishorJi.

v) Morning 11.00: Discourses about SrimatiRadharani’s glories by different senior devotees.

vi) Morning 11.30: Lunch Offering (Deities).

Vii) Noon 12.00: Bhoga-Arati

viii) Prasadam distribution : 12.30 noon.

According to Krishna’s direct explanation (from Năradiya Purăn) to Deva-Rishi Narada “ VINĂRĂDHĂ PRASĂDENA MAŢ-PRASĂDONA VIDYATE” (means: without Radharani’s blessings no one can get my blessings); in order to get blessings from incarnation of pastimes (LILA-PURUSHOTTAM) Sri Krishna, we have to be the servant of the servant of Srimati Radharani. This JAVATA is the place of Srimati Radharani as well as Krishna too.

Therefore, I am humbly requesting that you please do not miss the opportunity to serve here mentally, physically and financially with your best ability.

JaySri Radhe !
An aspiring servant of Srimati Radharani.

B.B.Bodhayan.

(President Sri Gopinath Gaudiya Math)